Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	egypt_n	joseph_n	pharaoh_n	4,186	5	10.7503	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11601	The quæstion of tythes reuised Arguments for the moralitie of tything, enlarged, and cleared. Obiections more fully, and distinctly answered .Mr. Seldens historie, so farre as mistakers haue made it argumentatiue against the moralitie, ouer-ly viewed. By William Sclater, D.D. and minister of Pitmister, in Somerset.	Sclater, William, 1575-1626.	1623 (1623)	STC 21842; ESTC S100049	49,451	100

remembrance of his father Philips frequent victories and conquests so large as there seemed no matter left for his ambition to work vpon How doth their couetousnesse mourne and their hearts languish that there is left them so little a gleaning after the great haruest of their praedecessours yet how gape they after that little prey vpon holy things yet vnsurprized We liue in a free state giue me leaue freely to speake my minde In my conscience I thinke it true the clamours against Bishops calling and things appendent thereto hath had no other source then popular enuy at these fat holy morsels which yet remaine vndeuoured could they but calme conscience grumbling I dare say in many against th' attempt and sway supreame Authoritie the iudgement threatned to the posteritie of Eli would soone be our fate To b 1. Sam. 2.36 bow downe to our Lay-masters for a piece of siluer and a morsell of bread that we might be appointed to one of the Priests offices And yet with conscience they haue taken order reasonable Sacriledge none except spirituall can now bee committed matter of that sinne there is none for God in their opinion hath reserued to himselfe no portion of earthly things neither doth mans votarie or voluntary deuotion giue him seizure in any thing how piously so euer consecrated Belike then Sacriledge there can be none vnder the new Testament for there is nothing de iure separated vnto God Once impleading the sinne of Sacriledge I was admonished by a graue Praesbyter to beware of multiplying sinnes making more sinnes then God had made me thinkes I may remember him and his adhaerents to take heede how they lessen the number or minish the quantitie of sinnes so heinous Is there no Sacriledge vnder the Gospel Can none be committed in dayes of new Testament about things consecrated vnto God Genera peccatorum minuuntur Blesse your selues you Epicures and carnall Gospellers in this feede your selues without feare on things as wee say consecrated vnto God You cannot now bee Sacrilegious no more and yet I dare say so much then you can be Idolatrous murtherous luxurious Paul said in vaine and I thinke he said it to men of this mould thou that abhorrest Idols committest thou Sacriledge Rom. 2. Blush for shame at conceits so prophane and thinke it truest of this glutted couetousnesse which Iob long since spake of the generall Hee hath deuoured substance but the Lord shall cause him to vomite it A second restraint some haue thus giuen to the proposition vnderstand it say they of alienating things consecrated without errour that is to maintenance of true worship of the true God Well agreed let it be so limited though with faire probability and consent of no small Clerks we may contend the contrary Keckerman ● Syst polit lib. 1. cap. 21 Princeps iure non potest res sacras it bona cultui diuino etiam in genere destinata etiam ea quae superstitioso cultui ferviunt in vsum profanum transferre But grant the limitation Can we not assume thus much of our Tythes that they haue beene consecrated to maintaine pure worship of the true God 3. Vnderstand it say some with these exceptions 1. Except in case of the Churches superfluitie And this exception hath this ground Contentment with necessaries is required of Ministers for Moses cryes sufficit at building of the Tabernacle Resp What word of God or found reason giues libertie to alien seeming superfluities of ministers rather then of other Subiects spake Paul to ministers onely when he sayde Let d Heb. 13.5 your conuersation be without couetousnesse and bee content with things praesent 2. Moses onely stayes addition of more returnes or aliens nothing of what was brought by the people no not though there were an ouerplus 3. Yea howeuer in this contribution to building of the Tabernacle hee proclaimes a sufficit yet when he glanceth vpon the maintenance of the ministery you haue him praying God for abundance Blesse O Lord his substance Deut. 33.11 4. But yeeld the exception In what case in what times may we not with that limit assume of Tythes 2. Their second exception is when alienation is necessary for preseruation of the Church In such case e 2. Reg. 1● 6 Hezekiahs practise may it not be imitated Resp Perhaps yes so you keepe to your patterne and inferre not too farre View therefore 1. the matter of Hezekiah his alienation you shall find it to be of things belonging rather to the ornaments of Gods worship then to the maintenance of the ministery 2. Take it into your serious consideration whether an action mutuall or relatiue such as these are passing betwixt the giuer and receiuer may not be in casu on the one side lawfull on th' other sinnefull As if I should aske may I not without sinne in perill of life and to auoide violence iustly feared deliuer my purse to a Thiefe or doth not the Thiefe sinne in receiuing or deteining it We will suppose Hezekiah to haue done lawfully in deliuering the treasure and Ornaments of the Temple to the King of Assyria thereby to redeeme himselfe and Gods people from his violence But can you suppose Ashur lesse then Sacrilegious in accepting or detayning them For euer I blesse his zeale who to redeeme Christian Captiues would exchange his siluer Chalice for wood yet shall curse to hell him who driues to this exigent and thinke his crueltie or couetousnes no other then Sacrilegious Though therefore necessitie perhaps may exempt such alienation from crime of Sacriledge on the part of the deliuerer yet is not the action in all parts void of Sacriledge yea cannot be excused on the receiuers behalfe of prophane irreuerence and irreligion to Godward Goe now and triumph you Heluoes of holy things sample your selues from Hezekiah But know he is Sacrilegious whosoeuer accepts or retaines things holy to God howsoeuer percase lawfully deliuered into his possession from hands of the rightfull Owners 3. Can wee but thinke Hezekiah minded as f 1. Kin. 14 26 27. Rehoboam practised to restore what necessitie forced him to decay Reade the storie perhaps you may bethinke your selues of restitution 4. Let vs yeeld to necessitie the force of it is great to legitimate for the time what nothing els can warrant May retaining such things in that case aliened be excused from Sacriledge necessitie ceasing I aske your iudgement The g Mat. 12.4 shew bread was made common to Dauid and his companie in extremitie might it therefore be perpetually commoned Their last exception when Princes haue no other other means to remunerate subiects faithfull in common seruices Answ What I wonder in such case layes open Church goods to will of Princes rather then the goods of common subiects Thus I reason and leaue them Priuate goods of Subiects Magistrates may not alien from them for recompence of seruants much lesse may the Lords Portion be transferred to such vse Pharao King of Aegypt and Ioseph

his Viceroy giue immunitie to possessions of h Gen. 47.22 Priests when else the whole land is seized for the King perswaded I suppose things Sacred to Religion ought at no hand be violated Thus then the proposition is cleare as it was propounded Yeeld we it yet with these limits and exceptions as many as haue but shew of reason to support them and thus conclude The detainment or aliening of things by Law consecrated to support pure worship of the true God without superfluitie any longer then necessitie requires is Sacriledge Tythes haue beene by Law consecrated to maintenance of pure worship of the true God are not superfluous and now no necessitie of their alienation Ergo their detainement is Sacriledge REVERENDO IN CHRISTO PATRI AC DOMINO GEORGIO PROVIDENTIA DIVINA EPIscopo CICESTRENSI obseruantiam plurimam HOnorande Praesul Gratulor sanè gratulor mihimet ipse hanc qualemcunque gratissimi erga te animi mei testandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adversarium nacti sumus dicacem mordicacem plus satis insulsum tamen Eum ego salibus opinor meis satis superque conditum ad te mitto Sale videsis forte an tuo condiendum Déprecor Quorsum enim Sordet faetet nescio quo modo apud vulgus nostrum siquid fortè asperius in istiusmodi faetulentias animadvertatur et dulcius resipit vt Dario in fuga quicquid turbaverit in foetore disciplina sanior Fruantur per me licet putore suo Tantùm ne me ne meos in volutabrum pertentent suum Ieiuni quicquid id est in hac Apologia nostra tenuitati obsecro condones meae Robusti siquid et solidi hoc ego propè totum tibi acceptum fero Aut fama mendax aut tu aliquando meam Oxonij excusam de iure Decimarum velitationem legisti calculo tuo approbasti Mendax sim nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt sunt tua dialecticam adhuc et nutantem sententiam meam aspectu primo firmaverint atque in solidum fundaverint Inibi sum et fixus haereo Ignoscas quaeso valetudinario et quamvis paulo plus quadragenario senectute tamen proh Deum praematura et Calculo Renum praegravido gravedinoso si non equo aut pedibus ad te visendum consulendum festinaverim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt ego eruditionem modestiam dignitatem tuam exosculor et planè veneror Deus Opt. Max. Amplitudinem tuam incolumem ser vet vt quod strenuè adhuc fecisti Decimas Ecclesiae asseras vindices Decumanum hunc fluctum planè Naufragum ab Ecclesia propulses Clerum tuum ab eo protegas Amen Amplitudinis tuae perquam studiosus GVILIELMVS SCLATER TO this Argument made longsome by idle exceptions thus my Brother Clerique All may here be granted also without danger For no man denies that things consecrated in the new Testament is the portion by the word of God allotted to Ministers nor that the detainement or alienation thereof is Sacriledge nor that as the state of the Church now stands with vs Tythes are that portion and so that Tythes are allotted by the word of God for our maintenance euen vnder the new Testament But the quaestion is whether any portion whatsoeuer once consecrated be perpetually and onely due in all Ages And so whether Tythes be that onely and perpetuall portion for euer which by this Argument is not prooued For howsoeuer the detainement and alienation of Tythes bee Sacriledge as things now stand with vs yet the change of Tythes into another kinde of maintenance as good or better is no Sacriledge For that which Dr. Carleton saith to the contrarie fol. 26. is of no force For first there is a great difference betweene things consecrated to the vse of Gods worship in the Temple vnder the old Testament of which sort the vessels were whereof he speaketh and things dedicated to the Churches and Ministers vse in the New For those were Types and Sacraments of other things as appeareth by those very vessels by 2. Tim. 2.20 21. but so are not these Secondly Tythes euen in the old Testament might be changed so long as no detriment came therby to the Leuites Leu. 27.31 So that though it were granted that Tythes were due iure diuino which he takes for granted sophistically yet by his owne reason they may be changed because the change is allowed by the same power and Authoritie by which they are made holy to God Thirdly he playes the Sophister manifestly in arguing a dicto secundum quid ad dictum simpliciter for thus he reasoneth It is Sacriledge to change Tythes for a maintenance and prouision of lesse value then Tythes Ergo it is simply Sacriledge to make an exchange of them which whether it be a good forme of Reasoning I leaue to others to iudge My liberall Aduersarie how shall I praise your bountie What tearmes may I deuise to commend it Certeinly but that I know there be many for all your saying who deny my praemises I should thinke you and all men consenting to the conclusion which you may without new quaestion assure your selfe to be meant of a perpetuall and vnalterable portion euen therefore because consecrated But whereto I wonder all this shew of granting all except to show your selfe wittie Why such circling why speake you not in the tearmes of your Master that Heretique in Philosophy and say any proposition is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As once a Rabbi in that haeresie and other schisme beeing demaunded what he thought of the Sermon he sate to censure said the man and his matter and gifts he well approoued onely one doctrine was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus take my answer to your quaestion Nothing sanctified may euer be commoned except by Authoritie of that God to whom they are sanctified Whether changed with your limits is a quaestion coincident whereof anone Of things consecrated are two sorts some which God some which man sanctifieth of Gods sanctifying you haue instances many in old Testament of Time the seuenth of substance once we are sure the tenth And of this kinde but you now perhaps none quaestions whether any may be vnhallowed without warrant from the Sanctifier Is the quaestion of that which man sanctifieth whether euer by mans owne Authoritie it may warrantably be vnhallowed thus is the answer distinct as suddennesse permits it to be propounded Sometimes Gods act and mans in sanctifying passeth on the same matter God sanctified the Sabbath i Gen. 2.3 by ordinance to his owne vse yet we reade in Isay after some translations If k Isa 58.13 thou shalt call it a delight to consecrate it as Glorious vnto the Lord. The l 1. Cor. 3.17 temple of God is holy which yee are our bodies and soules are Gods yet said Paul m Rom. 12.1 offer vp your selues vnto God Such votarie consecration by man of things already holy to God multiplies the obligations to render aggrauates malice of Sacriledge